Jiva (जीवः)

This article needs editing. Add and improvise the content from reliable sources.

Jīva (Samskrit: जीवः), literally means a living being, in Indian thought is a technical term closest to what is called “person” in contemporary psychology and is commonly conceived as a knower (jñātā), enjoyer/sufferer (bhoktā), and agent (kartā). Jiva is studied in various dimensions such as biological, physiological, intellectual, psychological and metaphysical levels. A Jiva has a distinct psychological identity different from the concepts of purusha and brahman simply because of the vrittis of the manas and the buddhi, both of which are unique to him, a human being. Human motives, attitudes and aptitudes, desires, wishes and longings, which are also sources of behavior, have roots beyond physiological factors. In addition to the psycho-physical side, humans have a psycho-spiritual side. Human functioning is a product of the two and not an exclusive outcome of one or the other.

Introduction

In the Upanishads, we find that in the Indian concept self, the ātman appears to be closely associated with the concepts of purusha and jiva variously designating the individual person. Sometimes the term ātman is used in conjunction with other words that indicate the main features of the person:

• as a living self (jīvātmā)
• as embodied self (śārīra ātmā)
• material self (bhūtātmā)

These ideas provide the basis for the model of the person as a composite of body–mind–consciousness.

The Chāndogya Upanishad, uses the term jīva to designate a human being as an integral part of the cosmic order. A human being is not merely confined to the appearance it projects, that is, the physical contours and aspects of the body. It is a collection of three bodies (sthula, sukshma and karana shariras) encompassing the gross elements to the subtle layers of the mind (panchakoshas) that act as encasements for the true Self. The Taittiriya Upanishad presents the Vedic conceptualization of the mind-body complex, i.e., jiva. Put differently, a human being is defined based on the mind-body complex, which is not distinct, and exists on a continuum from gross to subtle levels.

Etymology

According to the Dhatupatha of Maharshi Panini, Jiva (जीव) is used in the sense of प्राणधारणे । bearing life. Thus all living beings are called Jivas, having the six characteristics (shad-bhavavikaras) including being born, growth etc.

In the Darshana shastras, Jiva is described as Vibhu (विभुः) or all pervading by the Sankhya, Nyaya, Vaiseshika, Yoga and Advaita Vedanta philosophies, while Ramanujacharya and others describe Jiva to be of the size of Anu (अणुप्ररिमाण) or atomic size.

स च जीवो विभुरिति साङ्ख्यनैयायिकवैशेषिकपातञ्जलवेदान्तिनः । अणुप्ररिमाण इति रामानुजादयः । Vachaspatyam

According to Shabdakalpadhruma, Jiva is one who enjoys the karmaphala, while the Atman is untouched जीवः कर्म्मफलं भुङ्क्ते आत्मा निर्लिप्त एव च ॥ आत्मनः प्रतिविम्बश्च देही जीवः स एव च । प्राणदेहादिभृद्देही स जीवः परिकीर्त्तितः ॥” इति ब्रह्मवैवर्त्ते प्रकृतिखण्डम् ॥ * ॥ (तथाच भागवते । १२ । १८४ । १७ । “जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते ॥”) वेदान्तमते घटावच्छिन्नाकाशवत् शरीरत्रित-यावच्छिन्नं चैतन्यम् । केषाञ्चिन्मते दर्पणस्थमुख-प्रतिविम्बवत् बुद्धिस्थचैतन्यप्रतिविम्बम् ॥ (जीव-यति लोकानन्तर्य्याम्यात्मकरूपेणेति । जीव + णिच् + अच् ।

Defining Characteristics of Jiva

The ātman/self concept in the Upanishads permits three basic interpretations,

1. Self - Atman as in Brahman, the Universal or Supreme Self.
2. self - Atman as the sentient principle, consciousness-as-such (or pure consciousness) that enables one to be conscious, to know, feel, enjoy and suffer but has no agentic function attributed to it. Jīvasākṣin in AdvaitaVedānta and puruṣa in Sāṁkhya-Yoga system approximate to this use.
3. self - Atman as in the sense of Jiva (some call it as Jivatma), refers the individual agentic self, the one who knows, feels and does things.

Jiva is synonymous with Dehi, Purusha, Kshetrajna etc., based on usage in different texts.

It is commonly discussed in Vedanta, Ayurveda and Yoga that the Jiva is credited with

1. Sharira traya: The three bodies, the Karana (causal), Sukshma (subtle) and Sthoola (gross) bodies. The three bodies are where the five sheaths reside.
2. Pancha koshas: The five koshas are viz., Anandamaya (ananda), Vijnanamaya (buddhi), Manomaya (manas), Pranamaya (pranas), and Annamaya (anna). These koshas are not distinct sections; instead they coexist and interact with each other.

Relation between the Panchakoshas and Sharira Traya

	Koshas	Functionalities	Sharira
1	Annamaya (physicality)	Body and material existence	Sthula sharira (gross body) made of Anna or food.
2	Pranamaya (vitality)	Flow of energy	Sukshma sharira or Linga Sharira (subtle body) Includes five sense organs, organs of action, five pranas, Manas, and Buddhi (17 tattvas)
3	Manomaya (emotionality)	Information processing, emotions and engenders the egoistic strivings, dualities, and distinctions
4	Vijnanamaya (cognition)	Ratiocination and cognition and involves ideas and concepts to know the world
5	Anandamaya	Pure joy and wellbeing, profound relaxation	Karana Sharira (causal body)

The Śvetāśvātara Upanishad (5.7–12), describes some of the most crucial characteristics of the individual jiva:

अङ्गुष्ठमात्रो रवितुल्यरूपः सङ्कल्पाहङ्कारसमन्वितो यः । बुद्धेर्गुणेनात्मगुणेन चैव आराग्रमात्रोऽप्यपरोऽपि दृष्टः ॥ ८ ॥ (Shve. Upan. 5.8)

That Self (आत्म) which is of the size of the thumb (अङ्गुष्ठमात्र) subtle as the tip of a goad (आराग्रमात्र - tip most point of goad), pure and self effulgent like the Sun (रवितुल्यरूपः), and is associated with desires and egoism (सङ्कल्पाहङ्कारसमन्वित), as also with the qualities of intellect (बुद्धेर्गुणेन) and with those of the body (आत्मगुणेन) is perceived as though different (from Brahman as the individual form - Jiva). Further, the text explains - that Jiva is to be known as subtle as a hair point divided and subdivided hundreds of times. Yet he is potentially infinite.

नैव स्त्री न पुमानेष न चैवायं नपुंसकः । यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १० ॥ सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥ (Shve. Upan. 5.10-11)

This is neither female, nor male, nor neuter. Whatever body is assumed, the Jiva becomes identified with that. Next the question - why does one adopt the bodies - is explained. By pouring in of food and drink comes about the growth of the body. Through the process of sankalpana- sparshana-drishti-mohaih (सङ्कल्पनस्पर्शनदृष्टिमोहै), i.e., through thought, touch, vision each leading successively to delusion, are undertaken actions (karma) good and bad. From that, in accordance with the actions, dehi (देही) the embodied one, the mortal, assumes different forms in succession (depending on the fruits of karma).

स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२ ॥ (Shve. Upan. 5.12)

The embodied one adopts gross and subtle bodies as also many others through its own tendencies formed by the experiences of sanctioned and prohibited things.

Jiva is thus one with a sense of self or ego and a capacity for imagination (saṁkalpa-ahaṁkāra-samanvito), endowed with an intellect (buddhi), an agent of his deeds (karma-kartā), and enjoyer of their fruits (upabhoktā).

Jiva and Indian Psychology

Indian psychology involves the study of the Jiva (जीवः) referred to in Vedanta (sometimes as Jivatma), as a composite human being. As per Vedanta, a jiva is conceived as a multilayered living entity, consisting of body (Sharira), mind (Manas), and consciousness (Atman). A summary of the features of Jiva is as follows

• Jiva is an embodied one having three shariras
• is made of five sheaths
• has different states of consciousness (jagrat, svapna, sushupta and turiya)
• a knower (jñātā) (cognition)
• an enjoyer/sufferer (bhoktā) (volition)
• and agent of action (kartā)
• one who can follow the paths of unattached karma, jnana, bhakti
• one who goes through the cycles of birth and death
• one who has the faculty to realize the True Self.

Ayurveda texts present a similar definition of a person. With regard to the role of the constituents in psychological aspects, we have the following aspects for each of the layers of the Jiva.

• Body refers to the nervous system, the senses (Indriyas), and associated structures connected with the brain. Body is the source of natural appetites, which translate themselves into desires, urges, cravings, and longings in the mind.
• Mind (manas) is the hypothetical cognitive instrument related to the body at one end and consciousness at the other.
• Consciousness is conceived to be irreducibly distinct from body and mind. It constitutes the nonphysical aspect of the person. It is the source of subjectivity and the very base of one’s experience of being, knowing, and feeling.

From the functional point of view a person functions at three different levels using the above three parts of the composite.

• A person is capable of processing information from the sense-organs through the instrumentalities of the body. This may be called the level of observation. Thus the sense organs are data collection points situated in the gross aspect of Jiva, namely the body.
• A person is capable of thinking, feeling and acting based on the mind's processing of information received from the sense-organs. This level of understanding is facilitated by the functioning of the mind. The mind is the data processor situated in the subtle aspect of Jiva.
• A person's mental faculties after appropriate sadhana, participate with the consciousness as-such (the Atman) relatively, if not absolutely, free from the bodily processes or their influence. This level is transcognitive realization of truth. In such a state, a person experiences the consciousness as-such, becomes aware of the truth, self, and of what is real.

The concepts of shravana (literally hearing, but can be equated with observation in general), manana (thinking/understanding), and nididhyasana (meditative realization) roughly correspond to the three levels of knowing. At the level of shravana and manana, observations and understanding, there is a basic distinction between subject and object and thought and action. Knowing and being are dissociated. In meditative realization, a state achieved by nidhidhyasana, the distinction between subject and object disappears; thought and action, knowing and being blend into each other.

Body, mind, and consciousness are not only conceptually distinct, but are also mutually irreducible in the human context. Consciousness is qualitatively different from the body and the mind with which it may be associated. For this reason, though it is associated with a mind at a given time, it does not interact with it. The body and the mind, unlike consciousness, are physical; and they can interact with each other and are influenced by each other. However, it is important to note that a mind cannot be reduced into its physical constituents and a body cannot be transformed into a mind even though they influence each other within a person. They function differently. From this perspective, the body is conceived as gross matter that permits disintegration. However, mind being a subtle form of matter is not constrained by spatiotemporal variables in the same manner as the gross body does. The body disintegrates irretrievably at death. The mind, however, has the potential to survive bodily death.

Jiva in Sampradayas

Jiva and Advaita Siddhanta

Panchadasi by Swami Vidyaranya outlines the concept of Jiva as presented in the Advaita Siddhanta.

The bliss-nature (Ananda-svarupa) of the Atman is not fully or clearly comprehended, (though there is apprehension) by all, because there is an impediment in the way. Avidya (nescience), which is an aspect of prakrti, hides the real nature and clouds its apprehension.

Prakriti - The three gunas, sattva, rajas and tamas, in a state of equipoise united with the reflection of Brahman, is called Prakrti (चिदानन्दमयब्रह्मप्रतिबिम्बसमन्विता).

चिदानन्दमयब्रह्मप्रतिबिम्बसमन्विता । तमोरजःसत्त्वगुणा प्रकृतिर्द्विविधा च सा ॥ १५॥ (Panc. 1.15)

When the equilibrium is disturbed the empirical world (Jagat) is produced. Prakriti is called pure when the sattva is predominant, and impure when the sattva is obscured by the other two gunas. The potential condition of matter is postulated as Prakriti. When creation takes place it becomes kinetic, differentiating itself into the Gunas, the constituents of primordial matter.

सत्त्वशुद्धाविशुद्धिभ्यां मायाऽविद्ये च ते मते । मायाबिम्बोवशीकृत्य तां स्यात्सर्वज्ञ ईश्वरः ॥ १६॥ (Panc. 1.16) अविद्यावशगस्त्वन्यस्तद्वैचित्र्यादनेकधा । सा कारणशरीरं स्यात्प्राज्ञस्तत्राभिमानवान् ॥ १७॥ (Panc. 1.17)

Summary of the above shlokas

Ishvara - The pure-sattva-predominant prakrti is called Maya and the reflection of Brahman in Maya is known as Ishvara, who has Maya under his control and is Omniscient.

Jiva - The impure-sattva (mixed with rajas and tamas) predominant prakriti is called Avidya, and the reflection of Brahman in Avidya is termed Jiva. Dependent on the different degrees of admixture of Rajas and Tamas with Sattva, there arise different grades of Jivas (e.g., devatas, men, lower animas etc.,). Avidya is also spoken of as the karana-sharira, the causal body - causal because of its being one of the states of Prakriti and body because of its liability to destruction when there arises the knowledge of the reality of Brahman. When the Jiva identifies himself with the karana sharira and develops Abhimana (egoism - identification with something that is not himself) he is known as Prajna. Maya is the causal body (karana-sarira) of Isvara, whereas avidya is the causal body of the jiva which because of its affection for avidya, is designated prajna (as it is the illuminator of individual ignorance).

Origin of Jiva/Jivas - Ordained by Ishvara, Prakriti with Tamas predomination, gives rise to the Panchamahabhutas (the five gross elemental principles namely, akasha, vayu, agni, jala and prthvi) to evolve Prajnas (Jivas) in a subsequent stage of evolution to experience pleasure and pain. From the Sattva part of these principal elements, there arose the five subtle sense-organs of hearing, sight, taste, and smell. From the sattva aspect of all elements is derived the internal organ, Antahkarana which owing to a difference in function, is divided into two - Manas (mind) which deliberates (vimarsha) and Buddhi (intellect) which decides. All embodied beings have their senses naturally directed outwards and are devoid of the true knowledge of their inner self. When Pragna and Ishvara form attachments with the Sukshma sharira (subtle-body), it comes to be called Taijasa (single subtle body) and Hiranyagarbha (all subtle bodies). It is through this subtle body, that Jiva experiences the emotions, joys, sorrows, pleasure and pain etc. Again Taijasa becoming attached to individual gross body is known as Vishva and Hiranyagarbha attached to the collective gross bodies is designated as Vaishvanara. Thus are formed the Vishva (Jiva) and the Vaishvanara (Ishvara) who controls the Jiva.

Course of life of a Jiva - The jiva, deluded by avidya and identifying itself with the sharira-traya, thinks that it is the enjoyer of the sweets and bitters of empirical life. It acts in order to enjoy and enjoys in order to act. Like the worms which are carried away in the current from one whirlpool to another the jiva is driven from birth to death and from death to birth in the cycle of empirical existence. An escape from this vicious circle is effected by the light of wisdom. When the jiva tears open the sheaths of ignorance, the inner reality is realized. A jiva is given the options to choose the path of attaining Ananda. Thus moksha is a conscious effort oriented path to be undertaken by a Jiva.

The goal of a Jiva as per Advaita Vedanta can be summarized as follows from Vedantasara

विषयः जीवब्रह्मैक्यं शुद्धचैतन्यं प्रमेयं तत्र एव वेदान्तानां तात्पर्यात् ॥ २७॥ (Veda. Sara. 27)

The subject (of vedanta) is the identity of Jiva and Brahman, which is of the nature of Pure Intelligence and is to be realized.

Jiva in Vishishtadvaita Siddhanta

The jiva or finite self is a prakara of the Paramatman as a logical, ethical and aesthetic ego and is finally intuited as His sharira.